Text -- 2 Chronicles 11:15 (NET)

11:15 Jeroboam appointed his own priests to serve at the worship centers and to lead in the worship of the goat idols and calf idols he had made.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 11:15

Or, for the high places, both for the devils (the Baals, or false gods, which divers of his people worshipped, whom he encouraged to do so, giving them liberty to do anything but to serve God at Jerusalem) and for the calves. So he erected two sorts of high places, some for Baal, and some for the true God, whom be pretended to worship, in and by the calves.

JFB: 2Ch 11:13-17

This was an accession of moral power, for the maintenance of the true religion is the best support and safeguard of any nation; and as it was peculiarly the grand source of the strength and prosperity of the Hebrew monarchy, the great numbers of good and pious people who sought an asylum within the territories of Judah contributed greatly to consolidate the throne of Rehoboam. The cause of so extensive an emigration from the kingdom of Israel was the deep and daring policy of Jeroboam, who set himself to break the national unity by entirely abolishing, within his dominions, the religious institutions of Judaism. He dreaded an eventual reunion of the tribes if the people continued to repair thrice a year to worship in Jerusalem as they were obliged by law to do. Accordingly, on pretense that the distance of that city was too great for multitudes of his subjects, he fixed upon two more convenient places, where he established a new mode of worshipping God under gross and prohibited symbols [1Ki 12:26-33]. The priests and Levites, refusing to take part in the idolatrous ceremonies, were ejected from their living [2Ch 11:13-14]. Along with them a large body of the people who faithfully adhered to the instituted worship of God, offended and shocked by the impious innovations, departed from the kingdom.

JFB: 2Ch 11:15

The persons he appointed to the priesthood were low and worthless creatures (1Ki 12:31; 1Ki 13:33); any were consecrated who brought a bullock and seven rams (2Ch 13:9; Exo 29:37).

JFB: 2Ch 11:15

Those favorite places of religious worship were encouraged throughout the country.

JFB: 2Ch 11:15

A term sometimes used for idols in general (Lev 17:7). But here it is applied distinctively to the goat deities, which were probably worshipped chiefly in the northern parts of his kingdom, where the heathen Canaanites still abounded.

JFB: 2Ch 11:15

Figures of the ox gods Apis and Mnevis, with which Jeroboam's residence in Egypt had familiarized him. (See on 1Ki 12:26).

Clarke: 2Ch 11:15

And he ordained him priests - for the devils - שעירים seirim , the hairy ones; probably goats: for as the golden calves, or oxen, were in imitation of the Egyptian ox-god, Apis; so they no doubt paid Divine honors to the goat, which we know was an object of religious veneration in Egypt.

TSK: 2Ch 11:15

for the devils : The word, seirim literally signifies hairy ones, or goats. See note on Lev 17:7. Deu 32:17; 1Co 10:20, 1Co 10:21; 1Ti 4:1; Rev 16:14

for the calves : Exo 32:4-8, Exo 32:31; 1Ki 12:28, 1Ki 14:9; Psa 106:19, Psa 106:20; Hos 8:5, Hos 8:6, Hos 13:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 11:15

The high places - i. e., the two sanctuaries at Dan and Bethel.

For the devils - literally, "for the goats:"probably the word is used (as in Lev 17:7) for objects of idolatrous worship generally.

Poole: 2Ch 11:15

Or,

for the high places, both for the devils (i.e. the Baals, or false gods, which divers of his people worshipped, whom he permitted and encouraged to do so, giving them liberty to do any thing but to serve God at Jerusalem)

and for the calves So he erected two sorts of high places, some for Baal, and some for the true God, whom he pretended and would be thought to worship in and by the calves.

Haydock: 2Ch 11:15

Devils. Hebrew, "goats." (Calmet) ---

Septuagint express this by two names, "for the idols, and for the fools." (Haydock) ---

The Mendesians of Egypt, solemnly worshipped the goat; and Pan was represented nearly in the same form. Yet it is probable that the Hebrews style the idols by this name out of derision, 3 Kings xv. 2. (Calmet)

Gill: 2Ch 11:15

And he ordained him priests for the high places,.... Of such who were not of the tribe of Levi, and family of Aaron; see 1Ki 12:31.

and for the devils; demons in the shape of goats, as this word signifies, in which form many of the Heathen deities were worshipped; idols of whatsoever kind are so called; for whosoever worships them worships not God, but devils, 1Co 10:21 the images which Jeroboam set up may be meant, and the next clause may be rendered as explanative of them:

even for the calves which he had made; one of which he set up at Dan, and the other at Bethel, 1Ki 12:28.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 11:15

¹ tn Heb “he”; the referent (Jeroboam) has been specified in the translation for clarity.

² tn Heb “for the high places.”

³ tn Heb “and for the goats and for the calves he had made.”

Geneva Bible: 2Ch 11:15

And he ordained him priests for the high places, and for the ^{( d )} devils, and for the calves which he had made.

^{( d )} Meaning idols, (Isa 44:15).

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 11:1-23

1 Rehoboam raising an army to subdue Israel, is forbidden by Shemaiah.

5 He strengthens his kingdom with forts and provisions.

13 The priests and Levites, and such as feared God, forsaken by Jeroboam, strengthen the kingdom of Judah.

18 The wives and children of Rehoboam.

MHCC: 2Ch 11:13-23

When the priests and Levites came to Jerusalem, the devout, pious Israelites followed them. Such as set their hearts to seek the Lord God of Israel, left the inheritance of their fathers, and went to Jerusalem, that they might have free access to the altar of God, and be out of the temptation to worship the calves. That is best for us, which is best for our souls; in all our choices, religious advantages must be sought before all outward conveniences. Where God's faithful priests are, his faithful people should be. And when it has been proved that we are willing to renounce our worldly interests, so far as we are called to do so for the sake of Christ and his gospel, we have good evidence that we are truly his disciples. And it is the interest of a nation to protect religion and religious people.

Matthew Henry: 2Ch 11:13-23

See here,

I. How Rehoboam was strengthened by the accession of the priests and Levites, and all the devout and pious Israelites, to him, even all that were true to their God and their religion.

1. Jeroboam cast them off, that is, he set up such a way of worship as he knew they could not in conscience comply with, which obliged them to withdraw from his altar, and at the same time he would not allow them to go up to Jerusalem to worship at the altar there; so that he totally cast them off from executing the priest's office, 2Ch 11:14. And very willing he was that they should turn themselves out of their places, that room might be made for those mean and scandalous persons whom he ordained priests for the high places, 2Ch 11:15. Compare 1Ki 12:31. No marvel if he that cast off God cast off his ministers; they were not for his purpose, would not do whatever he might bid them do, would not serve his gods, nor worship the golden image which he had set up.

2. They thereupon left their suburbs and possessions, 2Ch 11:14. Out of the lot of each tribe the Levites had cities allowed them, where they were comfortable provided for and had opportunity of doing much good. But now they were driven out of all their cities except those in Judah and Benjamin. One would think their maintenance well settled, and yet they lost it. It was a comfort to them that the law so often reminded them that the Lord was their inheritance, and so they should find him when they were turned out of their house and possessions. But why did they leave their possessions? (1.) Because they saw they could do no good among their neighbours, in whom (now that Jeroboam set up his calves) the old proneness to idolatry revived. (2.) Because they themselves would be in continual temptation to some base compliances, and in danger of being drawn insensibly to that which was evil. If we pray, in sincerity, not to be led into temptation, we shall get and keep as far as we can out of the way of it. (3.) Because, if they retained their integrity, they had reason to expect persecution from Jeroboam and his sons. The priests they made for the devils would not let the Lord's priests be long among them. No secular advantages whatsoever should draw us thither, or detain us there, where we are in danger of making shipwreck of faith and a good conscience.

3. They came to Judah and Jerusalem (2Ch 11:14) and presented themselves to Rehoboam, 2Ch 11:13, margin. Where should God's priests and Levites be, but where his altar was? Thither they came because it was their business to attend at the times appointed. (1.) It was a mercy to them that they had a place of refuge to flee to, and that when Jeroboam cast them off there were those so near that would entertain them, and bid them welcome, and they were not forced into the lands of the heathen. (2.) It was an evidence that they loved their work better than their maintenance, in that they left their suburbs and possessions in the country (where they might have lived at ease upon their own), because they were restrained from serving God there, and cast themselves upon God's providence and the charity of their brethren in coming to a place where they might have the free enjoyment of God's ordinances, according to his institution. Poverty in the way of duty is to be chosen rather than plenty in the way of sin. Better live upon alms, or die in a prison, with a good conscience, than roll in wealth and pleasure with a prostituted one. (3.) It was the wisdom and praise of Rehoboam and his people that they bade them welcome, though they crowded themselves perhaps to make room for them. Conscientious refugees will bring a blessing along with them to the countries that entertain them, as they leave a curse behind them with those that expel them. Open the gates, that the righteous nation, which keepeth truth, may enter in; it will be good policy. See Isa 26:1, Isa 26:2.

4. When the priests and Levites came to Jerusalem all the devout pious Israelites of every tribe followed them. Such as set their hearts to seek the Lord God of Israel, that made conscience of their duty to God and were sincere and resolute in it, left the inheritance of their fathers and went and took houses in Jerusalem, that they might have free access to the altar of God and be out of the temptation to worship the calves, 2Ch 11:16. Note, (1.) That is best for us which is best for our souls; and, in all our choices, advantages for religion must take place of all outward conveniences. (2.) Where God's faithful priests are his faithful people should be. If Jeroboam cast off God's ministers, every true-born Israelite will think himself obliged to own them and stand by them. Forsake not the Levite, the out-cast Levite, as long as thou livest. When the ark removes do you remove and go after it, Jos 3:3.

5. They strengthened the kingdom of Judah (2Ch 11:17), not only by the addition of so many persons to it, who, it is likely, brought what they could of their effects with them, but by their piety and their prayers they procured a blessing upon the kingdom which was a sanctuary to them. See Zec 12:5. It is the interest of a nation to protect and encourage religion and religious people, and adds more than any thing to its strength. They made him and his people strong three years; for so long they walked in the way of David and Solomon, their good way. But when they forsook that, and so threw themselves out of God's favour and protection, the best friends they had could no longer help to strengthen them. We retain our strength while we cleave to God and our duty, and no longer.

II. How Rehoboam was weakened by indulging himself in his pleasures. He desired many wives, as his father did (2Ch 11:23), yet, 1. In this he was more wise than his father, that he does not appear to have married strange wives. The wives mentioned here were not only daughters of Israel, but of the family of David; one was a descendant from Eliab, David's brother (2Ch 11:18), another from Absalom, probably that Absalom who was David's son (2Ch 11:20), another from Jerimoth, David's son. 2. In this he was more happy than his father, that he had many sons and daughters; whereas we read not of more than one son that his father had. One can scarcely imagine that he had no more; but, if he had, they were not worth mentioning; whereas several of Rehoboam's sons are here named (2Ch 11:19, 2Ch 11:20) as men of note, and such active men that he thought it his wisdom to disperse them throughout the countries of Judah and Benjamin (2Ch 11:23), either, (1.) That they might not be rivals with his son Abijah, whom he designed for his successor, or rather, (2.) Because he could repose a confidence in them for the preserving of the public peace and safety, could trust them with fenced cities, which he took care to have well victualled, that they might stand him in stead in case of an invasion. After-wisdom is better than none at all; nay, they say, "Wit is never good till it is bought;"though he was dearly bought with the loss of a kingdom.

Keil-Delitzsch: 2Ch 11:13-17

2Ch 11:13-17, the account of the internal spiritual strengthening of the kingdom of Judah by the migration of the priests and Levites, and many pious worshippers of Jahve out of all the tribes, to the kingdom of Judah .

2Ch 11:13-14

The priests and Levites in all Israel went over to him out of their whole domain. על התיצּב , to present oneself before any one, to await his commands, cf. Zec 6:5; Job 1:6; Job 2:1; here in the signification to place oneself at another's disposal, i.e., to go over to one. The suffix in גּבוּלם refers to "all Israel."For - this was the motive of their migration, 2Ch 11:14 -the Levites (in the wider signification of the word, including the priests) forsook their territory and their possessions, i.e., the cities assigned to them, with the pasture lands for their cattle (Num 35:1-8), scil. in the domain of the ten tribes; "for Jeroboam and his sons had driven them out from the priesthood of Jahve."To prevent his subjects from visiting the temple at Jerusalem, which he feared might ultimately cause the people to return to the house of David, Jeroboam had erected his own places of worship for his kingdom in Bethel and Dan, where Jahve was worshipped in the ox images (the golden calves), and had appointed, not the Levites, but men from the body of the people, to be priests in these so-called sanctuaries (1Ki 12:26-31), consecrated by himself. By these innovations not only the priests and Levites, who would not recognise this unlawful image-worship, were compelled to migrate to Judah and Jerusalem, but also the pious worshippers of the Lord, who would not renounce the temple worship which had been consecrated by God Himself. All Jeroboam's successors held firmly by this calf-worship introduced by him, and consequently the driving out of the priests and Levites is here said to have been the act of Jeroboam and his sons. By his sons are meant Jeroboam's successors on the throne, without respect to the fact that of Jeroboam's own sons only Nadab reached the throne, and that his dynasty terminated with him; for in this matter all the kings of Israel walked in the footsteps of Jeroboam.

2Ch 11:15

And had ordained him priests for the high places. ויּעמד־לו is a continuation of הזניחם כּי , 2Ch 11:14. בּמות are the places of worship which were erected by Jeroboam for the image-worship, called in 1Ki 12:31 בּמות בּית ; see on that passage. The gods worshipped in these houses in high places the author of the Chronicle calls שׂעירים from their nature, and עגלים from their form. The word שׂעירים is taken from Lev 17:7, and signifies demons, so named from the Egyptian idolatry, in which the worship of goats, of Pan (Mendes), who was always represented in the form of a goat, occupied a prominent place; see on Lev 17:7. For further details as to the עגלים , see on 1Ki 12:28.

2Ch 11:16

אחריהם , after them, i.e., following after the priests and Levites. With את־לבבם הנּתנים , who turned their hearts thereto, cf. 1Ch 22:19. They went to Jerusalem to sacrifice there; i.e., as we learn from the context, not merely to offer sacrifices, but also to remain in the kingdom of Judah.

2Ch 11:17

These immigrants - priests, Levites, and pious worshippers of Jahve-made the kingdom of Judah strong, by strengthening the religious foundation on which the kingdom was founded, and made Rehoboam strong three years, so that they (king and people) walked in the way of David and Solomon. The strengthening lasted only three years-only while the opposition to Jeroboam's action in the matter of religion was kept alive by the emigration of the pious people from the ten tribes. What occurred after these three years is narrated only in 2 Chron 12. - Here there follows, in

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 11:1-23

2. Rehoboam's kingdom ch. 11

This chapter is unique to Chronicles. It contains an evaluation of both Northern and Southern Kingdoms. Israel set up a humanly devised form of worship (v. 15). This resulted in many of the faithful followers of Yahweh moving from Israel to Judah so they could continue to worship God as He had specified (v. 16).

The faithful worshippers of Yahweh thus populated Judah. The true Israel was now in Judah (cf. v. 3; 12:1).²⁷ Faithfulness lasted only three years, however (v. 17). Rehoboam, like Solomon, was not entirely faithful.

"Each of the three short paragraphs which make up this section [11:5-23] uses a motif (building; defection of the faithful from the north to the south; large family) which the Chronicler regularly uses to demonstrate God's reward for faithfulness."²⁸

Guzik: 2Ch 11:1-23

2 Chronicles 11 - The Defection of the Levites

A. The reign of Rehoboam, the son of Solomon.

1. (1-4) A prophet prevents a civil war, allowing the northern tribes to secede.

Now when Rehoboam came to Jerusalem, he assembled from the house of Judah and Benjamin one hundred and eighty thousand chosen men who were warriors, to fight against Israel, that he might restore the kingdom to Rehoboam. But the word of the LORD came to Shemaiah the man of God, saying, "Speak to Rehoboam the son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, saying, 'Thus says the LORD: "You shall not go up or fight against your brethren! Let every man return to his house, for this thing is from Me." ' " Therefore they obeyed the words of the LORD, and turned back from attacking Jeroboam.

a. When Rehoboam came to Jerusalem, he assembled from the house of Judah and Benjamin one hundred and eighty thousand chosen men who were warriors: This was the time of Jeroboam's rebellion against the house of David. Rehoboam intended to keep the kingdom united by force.

b. To fight against the house of Israel, that he might restore the kingdom to Rehoboam: Rehoboam intended to make war against the seceding tribes of Israel, but God spoke through a prophet and stopped him. To his credit - or perhaps due to a lack of courage - Rehoboam listened to God's word through Shemaiah the man of God.

i. "Here is one Shemaiah, - some of you never heard of him before, perhaps you will never hear of him again; he appears once in this history, and then he vanishes; he comes, and he goes, - only fancy this one man constraining to peace a hundred and eighty thousand chosen men, warriors ready to fight against the house of Israel, by giving to them in very plain, unpolished words, the simple command of God . . . Why have we not such power? Peradventure, brethren, we do not always speak in the name of the Lord, or speak God's Word as God's Word. If we are simply tellers out of our own thoughts, why should men mind us?" (Spurgeon)

2. (5-12) Rehoboam turns his attention to defense.

So Rehoboam dwelt in Jerusalem, and built cities for defense in Judah. And he built Bethlehem, Etam, Tekoa, Beth Zur, Sochoh, Adullam, Gath, Mareshah, Ziph, Adoraim, Lachish, Azekah, Zorah, Aijalon, and Hebron, which are in Judah and Benjamin, fortified cities. And he fortified the strongholds, and put captains in them, and stores of food, oil, and wine. Also in every city he put shields and spears, and made them very strong, having Judah and Benjamin on his side.

a. Built cities for defense in Judah: Stung by the civil war that more than halved his kingdom, Rehoboam set his focus on defense, building a series of fortified cities for defense.

i. "The fifteen cities that Ezra lists lie towards Judah's southern and western borders. Their choice seems to have been dictated by threat from Egypt (12:2-4)." (Payne)

b. In every city he put shields and spears, and made them very strong: Rehoboam sought to strengthen his kingdom and succeeded to some extent. Yet overall he neglected the spiritual things necessary to strengthen his kingdom.

i. "In these places he laid up stores of provisions, not only to enable them to endure a siege; but also that they might be able, from their situation, to supply desolate places." (Clarke)

B. The defection of the priests, Levites, and the godly remnant from Israel to Judah.

1. (13-16) The godly of the northern kingdom migrate to the southern kingdom.

And from all their territories the priests and the Levites who were in all Israel took their stand with him. For the Levites left their common-lands and their possessions and came to Judah and Jerusalem, for Jeroboam and his sons had rejected them from serving as priests to the LORD. Then he appointed for himself priests for the high places, for the demons, and the calf idols which he had made. And after the Levites left, those from all the tribes of Israel, such as set their heart to seek the LORD God of Israel, came to Jerusalem to sacrifice to the LORD God of their fathers.

a. And from all their territories the priests and the Levites who were in all Israel took their stand with him: This was in response to the state-sponsored idolatry of Jeroboam, the first king of the northern kingdom (1 Kings 12:26-33). These godly servants of the LORD refused to live in a kingdom where worshipping God as He commanded was against the law.

i. "They would not suffer them to instruct and assist the Israelites in the worship and service of God, nor to go up to Jerusalem to worship in their courses; and these priests would not join with them in the worship of calves, as they were desired and commanded to do; and therefore they willingly forsook all their patrimonies and possessions for God's sake." (Poole)

ii. "He attempted to adapt religion in the interest of the State, and thus destroyed both." (Morgan)

b. For the Levites left their common-lands and their possessions and came to Judah and Jerusalem: This meant that since the days of Jeroboam the southern kingdom of Judah was made up not only of the tribes of Judah and Benjamin, but also of a godly remnant from all the ten northern tribes.

i. Spiritually speaking, Israel was struck twice - by the ungodly religion of Jeroboam and by the departure of the godly and faithful. There were few godly people left in the northern kingdom.

ii. "Viewed even as a stroke of policy, this ejection of the Lord's priests and Levites was a blunder. They went over in a body, almost, to Jeroboam's rival, and thereby 'strengthened the kingdom of Judah.' " (Knapp)

iii. "Note that the laymen followed the Levites to Jerusalem . . . it stresses again the people's unity, with every tribe being represented." (Selman)

iv. This migration of the godly did not end in the days of Jeroboam. "The expression 'Jeroboam and his sons,' i.e., his successors, indicates that migrations by the faithful to Judah was a process that continued down through the years." (Payne)

v. "This remnant of loyal souls, gathered out of all the tribes, left their own country and went to Judah. . . . Exodus and emigration have very often been the ways of God's advance in the course of time. Such movements have always been sacrificial, but they have been deliverances." (Morgan)

c. He appointed for himself priests for the high places, for the demons, and the calf idols which he had made: 1 Kings tells us about the calf idols, which were false representations of the true God. However, we also learn here that Jeroboam established altars for the demons (that is, the pagan gods of Canaan).

i. "So he erected two sorts of high places, some for Baal, and some for the true God, whom he pretended and would be thought to worship in and by the calves." (Poole)

2. (17) The true strength of Judah.

So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong for three years, because they walked in the way of David and Solomon for three years.

a. So they strengthened the kingdom of Judah: This was the true strength of Judah; the godly men and women from the northern kingdom who migrated to the southern kingdom to live there.

b. Because they walked in the way of David and Solomon for three years: Sadly, this period did not last longer because of Rehoboam's general bent towards ungodliness.

3. (18-23) The family of Rehoboam.

Then Rehoboam took for himself as wife Mahalath the daughter of Jerimoth the son of David, and of Abihail the daughter of Eliah the son of Jesse. And she bore him children: Jeush, Shamariah, and Zaham. After her he took Maacah the granddaughter of Absalom; and she bore him Abijah, Attai, Ziza, and Shelomith. Now Rehoboam loved Maachah the granddaughter of Absalom more than all his wives and his concubines; for he took eighteen wives and sixty concubines, and begot twenty-eight sons and sixty daughters. And Rehoboam appointed Abijah the son of Maachah as chief, to be leader among his brothers; for he intended to make him king. He dealt wisely, and dispersed some of his sons throughout all the territories of Judah and Benjamin, to every fortified city; and he gave them provisions in abundance. He also sought many wives for them.

a. For he took eighteen wives and sixty concubines: Rehoboam obviously did not learn from his father Solomon's error. Though he had far fewer wives and concubines (he was probably less able to support as many), he still had a heart that broke the command of Deuteronomy 17:17.

i. "By taking 'eighteen wives' Rehoboam willfully disregarded the law of God, both in respect to kingly abuse (Deuteronomy 17:17) and in respect to polygamous marriage . . . not to mention his disregard of the disastrous precedent set by his father, Solomon, from which he should have learned caution." (Payne)

ii. "He was, however, the son of his father; and, even in the years of peace and prosperity, the animal nature came out in the multiplicity of wives and concubines, until he had practically established, as did his father, a harem on the pattern of the corrupt kings around him." (Morgan)

b. Rehoboam appointed Abijah the son of Maachah as chief, to be leader among his brothers: This means that he appointed Abijah to be his successor, the crown prince and perhaps for some period of time co-regent.

i. "Abijah certainly was not the first-born of Rehoboam; but as he loved Maachah more than any of his wives, so he preferred her son, probably through his mother's influence." (Clarke)

c. He dealt wisely, and dispersed some of his sons throughout all the territories of Judah and Benjamin: This was wise because it kept his many sons apart and less likely to form an alliance against Abijah, who might be considered an illegitimate successor to the throne.

i. "It was true policy to disperse his own sons through the different provinces who were not likely to form any league with Jeroboam against their father." (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 11 (Chapter Introduction)

Overview

2Ch 11:1, Rehoboam raising an army to subdue Israel, is forbidden by Shemaiah; 2Ch 11:5, He strengthens his kingdom with forts and provisions; 2Ch 11:13, The priests and Levites, and such as feared God, forsaken by Jeroboam, strengthen the kingdom of Judah; 2Ch 11:18, The wives and children of Rehoboam.

Poole: 2 Chronicles 11 (Chapter Introduction)

CHRONICLES CHAPTER 11

Rehoboam raising an army to subdue Israel, is forbidden by Shemaiah, 1Ch 11:1-4 . He strengtheneth his kingdom with forts and provision, 2Ch 11:5-12 . The priests and Levites, and such as feared God, forsaken by Jeroboam, who turneth idolater, strengthen the kingdom of Judah, 2Ch 11:13-17 . The wives and children of Rehoboam, 2Ch 11:18-23 .

Of this verse, and verses 2-4, See Poole "1Ki 12:21" .

MHCC: 2 Chronicles 11 (Chapter Introduction)

(2Ch 11:1-12) Rehoboam forbidden to war against Israel.

(2Ch 11:13-23) The priests and Levites find refuge in Judah.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 11 (Chapter Introduction)

We are here going on with the history of Rehoboam. I. His attempt to recover the ten tribes he has lost, and the letting fall of that attempt in obedience to the divine command (2Ch 11:1-4). II. His successful endeavours to preserve the two tribes that remained (2Ch 11:5-12). III. The resort of the priests and Levites to him (2Ch 11:13-17). IV. An account of his wives and children (2Ch 11:18-23).

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

Bibliography

Ackroyd, Peter R. I and II Chronicles, Ezra, Nehemiah. London: SCM Press, 1973.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

Allen, Leslie C. 1, 2 Chronicles. Communicator's Commentary series. Waco: Word Books, 1987.

_____. "Kerygmatic Units in 1 & 2 Chronicles." Journal for the Study of the Old Testament 41 (June 1988):21-36.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barnes, W. E. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1899.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Begg, Christopher T. "The Death of Josiah in Chronicles: Another View." Vetus Testamentum 37:1 (January 1987):1-8.

Braun, Roddy L. "The Message of Chronicles: Rally Round the Temple." Concordia Theological Monthly 42:8 (September 1971):502-14.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bullock, C. Hassell. "The Priestly Era in the Light of Prophetic Thought." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 71-78. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Cohen, Shaye J. D. "Solomon and the Daughter of Pharaoh: Intermarriage, Conversion, and the Impurity of Women." Journal of the Ancient Near Eastern Society of Columbia University 16-17 (1984-85):23-37.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank Moore, Jr. "A Reconstruction of the Judean Restoration." Interpretation 29:2 (1975):187-201.

Curtis, Edward Lewis, and Albert Alonzo Madsen. A Critical and Exegetical Commentary on the Books of Chronicles. International Critical Commentary series. Edinburgh: T. & T. Clark, 1910.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

De Vries, Simon J. 1 and 2 Chronicles. The Forms of the Old Testament Literature series. Grand Rapids: William B. Eerdmans Publishing Co., 1989.

_____. "The Forms of Prophetic Address in Chronicles." Hebrew Annual Review 10 (1986):15-35.

Dillard, Raymond B. 2 Chronicles. Word Biblical Commentary series. Waco: Word Books, 1987.

_____. "The Chronicler's Jehoshaphat." Trinity Journal 7NS:1 (Spring 1986):17-22.

_____. "The Chronicler's Solomon." Westminster Theological Journal 43 (1981):289-300.

_____. "The Reign of Asa (2 Chronicles 14-16): An Example of the Chronicler's Theological Method." Journal of the Evangelical Theological Society 23 (September 1980):207-18.

Elmslie, W. A. L. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1916.

Eslinger, Lyle. "Josiah and the Torah Book: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Goldingay, John. "The Chronicler As a Theologian." Biblical Theology Bulletin 5:2 (June 1975):99-126.

Haran, Menahem. "Explaining the Identical Lines at the End of Chronicles and the Beginning of Ezra." Bible Review 2:3 (Fall 1986):18-20.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Hulse, E. V. "The Nature of Biblical Leprosy." Palestine Exploration Quarterly 107 (1975):87-105.

Japhet, Sara. "The Historical Reliability of Chronicles." Journal for the Study of the Old Testament 33 (October 1985):83-107.

_____. "The Supposed Common Authorship of Chronicles and Ezra-Nehemiah Investigated Anew." Vetus Testamentum 18 (1968):330-71.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaufman, Asher S. "Where the Ancient Temple of Jerusalem Stood." Biblical Archaeology Review 9:2 (March-April 1983):40-59.

Keil, C. F. The Books of the Chronicles. Translated by Andrew Harper. Biblical Commentary on the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, K. A. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in Its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

Knoppers, G. N. "Rehoboam in Chronicles: Villain or Victim?" Journal of Biblical Literature 109 (1990):423-40.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Chronicles--Job, by Otto Zockler, Fr. W. Schultz, and Howard Crosby. Translated, enlarged, and edited by James G. Murphy, Charles A. Briggs, James Strong, and L. J. Evans.

Lemke, Werner E. "The Synoptic Problem in the Chronicler's History." Harvard Theological Review 58 (1965):349-63.

McConville, J. G. Chronicles. Daily Study Bible series. Philadelphia: Westminster Press, 1984.

_____. Ezra, Nehemiah, and Esther. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

Merrill, Eugene H. 1, 2 Chronicles. Bible Study Commentary series. Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1988.

_____. "2 Chronicles." In The Bible Knowledge Commentary: Old Testament, pp. 619-50. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "A Theology of Chronicles." In A Biblical Theology of the Old Testament, pp. 157-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Myers, Jacob M. II Chronicles. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1965.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, J. Barton. "1, 2 Chronicles." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

_____. "Second Chronicles." In The Wycliffe Bible Commentary, pp. 391-421. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

_____. "The Validity of the Numbers in Chronicles." Bibliotheca Sacra 136:542 (April-June 1979):109-28; 543 (July-September 1979):206-20.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Sailhamer, John. First and Second Chronicles. Everyman's Bible Commentary series. Chicago: Moody Press, 1983.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Slotki, I.W. Chronicles. London: Soncino Press, 1952.

Spencer, F. Scott. "2 Chronicles 28:5-15 and the Parable of the Good Samaritan." Westminster Theological Journal 46 (1984):317-49.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thompson, J. A. 1, 2 Chronicles. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Townsend, Jeffrey L. "The Purpose of 1 and 2 Chronicles." Bibliotheca Sacra 145:575 (July-September 1987):277-92.

von Rad, Gerhard. The Problem of the Hexateuch and Other Essays. London: SCM, 1984.

Waltke, Bruce K. "The Samaritan Pentateuch and the Text of the Old Testament." In New Perspectives on the Old Testament, pp. 212-39. Edited by J. Barton Payne. Waco: Word Books, 1970.

Wilcock, Michael. The Message of Chronciles. The Bible Speaks Today series. Leicester, Eng. and Downers Grove, Ill.: InterVarsity Press, 1987.

Williamson, H. G. M. 1 and 2 Chronicles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1982.

_____. "The Accession of Solomon in the Book of Chronicles." Vetus Testamentum 26 (1976):351-61.

_____. "The Death of Josiah and the Continuing Development of the Deuteronomic History." Vetus Testamentum 32:2 (April 1982):242-48.

_____. "Reliving the Death of Josiah: A Reply to C. T. Begg." Vetus Testamentum 37:1 (January 1987):9-15.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Yamauchi, Edwin M. "Ezra-Nehemiah." In 1 Kings--Job. Vol. 4 of The Expositor's Bible Commentary. 12 Vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 11 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 11

In this chapter are related the preparations Rehoboam made to regain the ten tribes that revolted from him, but was forbid making the attempt by a prophet of the Lord, which he paid a regard unto, 2Ch 11:1, the fortification of several cities in Judah and Benjamin for his defence, 2Ch 11:5, the resort of several priests and Levites to him from Jeroboam, which served to strengthen his kingdom, 2Ch 11:13, and an account of his wives, and of his children, and of his disposal of them, 2Ch 11:18.